Feminist Hermeneutics and Biblical Studies

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Review Essay Two In “Feminist Hermeneutics and Biblical Studies” Phyllis Trible states that the Bible abounds in male imagery and language. She says that interpreters had explored and exploited male language to articulate theology; to shape the contours and content of the church, synagogue and academy. Trible states that feminism is a prophetic movement, examining the status quo, pronouncing judgment and calling for repentance. Then Trible claims that there are various ways this hermeneutical pursuit interacts with the Bible in its remoteness, complexity, diversity and contemporaneity to yield new understandings of both text and interpreter. Trible also survey three main approaches to the study of women in Scripture. Though her perspectives may also apply to “intertestamental” and New Testament literature, her main focus is the Hebrew Scriptures (Trible 116). Trible starts off by explaining when Feminists first examined the Bible, special stress laid upon documenting the case against women. She claims that a girl in a family is less desirable in the eyes of her parents than a male child; a girl stays close to her mother, but the father controls her life until he renounce her to another man for marriage. Then the male would have the authority to permit her to be mistreated, even abused, and she has to submit without recourse. Like, when Lot offered his daughters to he men of Sodom to protect a male guest (Gen. 19:8); Jephthah sacrificed his daughter to remain faithful to a foolish vow (Judg. 11:29-40); Amnon raped his half-sister Tamar (II Sam. 13); and the Levite from the hill country of Ephraim participated with other males and dismemberment of his own concubine (Judg. 19) (Trible 116). In (Exod. 20:17; Deut. 5:21) women did not control their own bodies, instead their bodies are the property of the men (Trible 116). Trible claims that all women were expected to

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